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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1374 seq.) and by Sachau in his Neue Beitrage (Vienna, 1871, p. 823). Xithrem buy4d ahmya nmané Pitum buy4d ahmya nmané Thw4m pitdm buy4d ahmya nmd4né. May welfare appear in this house! May plenty of food be in this house! May plenty of food be in thy house! 2. The first of the following three lines, and sometimes the first two, are found in many of the Pahlavi colophons at the end of Zend manuscripts. The complete formula is found only in the colophon of the old Yasna of Kopenhagen (K°; see Geldner, Yasna LXXII, 11; West, Dinkart, 484). vr T- =O Aévé paztau yé ashahé Vispé anyaésham apaztim Angrahé mainyeus nasistam daénim daévayasnanam paragittm mashy4nam frakereitim. (4] Bb 370 FRAGMENTS OF THE NASKS. There is only one way of Righteousness? ; All other ways are no ways: It is Religion, that destroyer of Angra Mainyu, which tears to pieces the Daéva-worshippers, the men who live in sin. 3. A formula found in several colophons. Noid dahmi zazva y6 ndéid uruné zazva Néid £ahmi zazusha [y6 néid urvani gazush] Naééis adha Zarathustra sds yatha [him] 4dare mashydka *. He has gained nothing who has not gained the soul, He shall gain nothing who shall not gain the soul *, There is no good for man to receive of him‘, O Zarathustra ! 4, This fragment from the Hadhékht Nask is quoted in the Sad-dar (ch. xl) to impress on children the respect due to their parents and masters. M4 4zéraydis Zarathustra ma Pourushaspem m4 Dughdhévam mé aéthrapaitis. ' <The way of the Péryétkésh’ (Paoiry6-dkaésha; Ard& Viraf, CI, 15), that is, the pure orthodox religion, as founded by Zarathustra and followed by his first disciples. ® For various readings, see the Guimet Zend-Avesta, III, 150-151. * The salvation of his soul, a place in Paradise. The Minékhard (I, 28-32) quotes the same passage with the following commentary: ‘For the spiritual world and the material one are like two fortresses, of which one can clearly take the one, but not the other’ (at the same time). ‘ Of Ahriman. ‘There is no profit to expect from the demons nor from the wicked : for if there be profit in the beginning, at the end there will be ruin’ (Comm.) VII. SUNDRY FRAGMENTS. 371 Do not afflict, O Zarathustra! either Pourushaspa’, or Dughdhava ?, or thy teachers. 5. Kathrayéim Athraiam (Shayast 14-Shayast XIII, 17). The manifestation by the fire *, 6. Anaomé mananghé kya visdi kva paré ¢ ? 7. This is an Avest4-f m4&r zadan (or text to be recited while killing a serpent). ‘If one recite it while killing a serpent, one gathers thereby the same merit as if one had killed a heretic’ (Gr. Rav&yat, p. 383). The text is too corrupt to allow of any translation, but it contains allusions to Varshna, son of Hanghaurvaungh, son of G&amaspa, whose Fravashi is invoked in the Fréhars Yast, § 104, to withstand the evil Pairikas, and who, from the present formula, appears to have been a dragon-destroyer.
2383). The text is too corrupt to allow of any translation, but it contains allusions to Varshna, son of Hanghaurvaungh, son of G&amaspa, whose Fravashi is invoked in the Fréhars Yast, § 104, to withstand the evil Pairikas, and who, from the present formula, appears to have been a dragon-destroyer. Varshnahé thwam anghré Urushnéis GAmAspanahé puthrahé puthrem apaitighni amA yim davata Ashis apathaté paittm 4pem damns4vyam néid hvazat6 ndid zaniti ndi@ amau arenau vais Ateé yaza agithS 4nem sdyaéti yvaééa yavaétataééa. Ashem voha. 1 His father. 2 His mother. * The manifestation of the truth by the fire-ordeal. * A quotation in the Kim-f g&s4n 6 (West, Pahlavi Texts, I, 356, with the various readings in note 1). , Bb2 VIII. AOGEMAIDE. ‘Tue Aogemaidé,’ says Dastur Jamaspji, ‘is a treatise that inculcates a sort of serene resignation to death.’ It is a sermon on death, originally written in Pahlavi, but preserved to us in a Parsi transcription ; in which original Zend texts are developed or paraphrased. These Zend quotations amount to twenty-nine, of which twenty-four are new. A good edition of the Parsi text, with a Sanskrit translation, based upon a manuscript of a. D. 1494, has been published by Prof. Geiger (Erlangen, 1879). Dastur JamAspji possesses two Pahlavi retranscriptions of an independent Parsi manuscript, which contain useful corrections and additions, We have thought it necessary to give here a complete translation of the treatise as the Zend quotations by themselves do not present either a continuous or a complete text. Unlike the Zend in the Nirangistin, they are not the principal, but only the secondary text. 1. AogemaidéZa usmahifa visimadaééa' (‘We come, rejoice, and submit 2’). I come, I accept, I resign *; 2. I come into this world, I accept evil, I resign myself to death‘; 1 Yasna XLI, 5. According to Dastur Peshotan, these words were uttered by the first man, Gay6-Maretan, before his coming into the world, as a promise that he would never resort to suicide in order to free himself from pain (Andarze Atrepat, p. 6, note 1). Cf. § 104. ® Direct translation of the Zend text. * Parsi translation of the Zend text. ‘ Parsi gloss to the translation. VIII. AOGEMAIDES. 373 3. Shaté-manau vahist6-urvand (‘With the mind in joy and the soul in bliss’): In joy is he who realises the wish of his soul ?. 4. May the accursed Gand Mainyé® be smitten, destroyed, and broken, he who has no knowledge, who has evil knowledge, who is full of death, 5. Who destroys the body of the immortal soul! 6. May the immortal soul have its share in Paradise ! 7. And may the pleasure and comfort that will dissipate the pain of the immortal soul come to us! 8. At the fourth dawn‘, may the holy, strong Sraosha®, and Rashn RAst*, and the good Vaé’, and Ashtéd@'® the victorious, and Mihir ® of the rolling country-side, and the Fravashis of the righteous °, and the other virtuous spirits come to meet the soul of the blessed one,
38. At the fourth dawn‘, may the holy, strong Sraosha®, and Rashn RAst*, and the good Vaé’, and Ashtéd@'® the victorious, and Mihir ® of the rolling country-side, and the Fravashis of the righteous °, and the other virtuous spirits come to meet the soul of the blessed one, g. And make the immortal soul pass over the Kinvad bridge ™ easily, happily, and fearlessly ! 10. And may Vahman, the Amshaspand *, intercede for the soul of the blessed one, 1 Direct translation of the Zend text. * A gloss to the Zend text. ® For Zan& Mainy6, the same as Ahriman. * Literally at the third day-break (the day-break, Sshbam, belonging to the preceding day, the following dawn belongs to the fourth day). On the state of the soul during the first three days-and-nights, or sadis, see Yt. XXII, and above, pp. 218-220. 5 See above, p. 89, note 1; p. 196, note 3. * See Yt. XII. 7 See Yt. XV, and above, p. 52, note 3. The Good Vaé or V4i is the Good destiny, that takes the soul to Paradise. ® See Yt. XVIII. ® See Yt. X. © See Yt. XIII. 1 See above, p. 219, note 1. 13 See above, p. 220, note 1. 374 FRAGMENTS OF THE NASKS. 11, And introduce it to Auhrmazd and the Amshaspands! 12. Usehistad Vohd-Mané haga gatvé zaranyékeret6 (‘Up rises Vohd-Mané from his golden throne '’). 13. He will take the blessed one by the hand, 14. And make him rejoice as much as does the man who rejoices most when on the pinnacle of nobility and glory. 15. And the Fravashis of the righteous will bring to the soul of the blessed those blessed aliments that are made at the time of Maidyé-zarm *: 16. A/varethanim hé beretam zaremayéhé raoghnahé (‘Let them bring unto him the butter of Maidhyéi-zaremaya °!’). Aliments of waters, wine, sugar, and honey! 17. Yatha va erezaté paiti, yatha va zaranyé paiti, yatha v4 k4zid gaonanam (‘ Of silver, or gold, or any other kind *’). The Amshaspand Vahman will give to the soul of the blessed one clothes embroidered with gold and a golden throne ; 18, And the demon Ahriman will be powerless to inflict any harm or damage on the soul of the blessed one. 19. Paséa parairistim daéva drvamté duzdaunghd baodhem avatha frateresewti, yatha maéshi vehrkavaiti vehrk4d haga frateresaiti (‘The wicked evil- ? Vd. XIX, 31. * See Yt. XXII, p. 318, note 1. * Yt. XXII, 18. ‘ This refers to the following details: silver, gold, &c. are the materials of which the throne is made. a VIII. AOGEMAIDE. 375 doing Daévas tremble at his perfume after death, as doth a sheep on which a wolf is pouncing * ’). As the sheep, on which the wolf is pouncing, tremble at the odour of the wolf, so these Druges tremble at the perfume of the blessed one. 20. For whosoever has been born and whosoever shall be born must act in such a way that, when the moment comes to leave this world, he may have Paradise as his portion and Gardthm4n as his reward.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1374 seq.) and by Sachau in his Neue Beitrage (Vienna, 1871, p. 823). Xithrem buy4d ahmya nmané Pitum buy4d ahmya nmané Thw4m pitdm buy4d ahmya nmd4né. May welfare appear in this house! May plenty of food be in this house! May plenty of food be in thy house! 2. The first of the following three lines, and sometimes the first two, are found in many of the Pahlavi colophons at the end of Zend manuscripts. The complete formula is found only in the colophon of the old Yasna of Kopenhagen (K°; see Geldner, Yasna LXXII, 11; West, Dinkart, 484). vr T- =O Aévé paztau yé ashahé Vispé anyaésham apaztim Angrahé mainyeus nasistam daénim daévayasnanam paragittm mashy4nam frakereitim. (4] Bb 370 FRAGMENTS OF THE NASKS. There is only one way of Righteousness? ; All other ways are no ways: It is Religion, that destroyer of Angra Mainyu, which tears to pieces the Daéva-worshippers, the men who live in sin. 3. A formula found in several colophons. Noid dahmi zazva y6 ndéid uruné zazva Néid £ahmi zazusha [y6 néid urvani gazush] Naééis adha Zarathustra sds yatha [him] 4dare mashydka *. He has gained nothing who has not gained the soul, He shall gain nothing who shall not gain the soul *, There is no good for man to receive of him‘, O Zarathustra ! 4, This fragment from the Hadhékht Nask is quoted in the Sad-dar (ch. xl) to impress on children the respect due to their parents and masters. M4 4zéraydis Zarathustra ma Pourushaspem m4 Dughdhévam mé aéthrapaitis. ' <The way of the Péryétkésh’ (Paoiry6-dkaésha; Ard& Viraf, CI, 15), that is, the pure orthodox religion, as founded by Zarathustra and followed by his first disciples. ® For various readings, see the Guimet Zend-Avesta, III, 150-151. * The salvation of his soul, a place in Paradise. The Minékhard (I, 28-32) quotes the same passage with the following commentary: ‘For the spiritual world and the material one are like two fortresses, of which one can clearly take the one, but not the other’ (at the same time). ‘ Of Ahriman. ‘There is no profit to expect from the demons nor from the wicked : for if there be profit in the beginning, at the end there will be ruin’ (Comm.) VII. SUNDRY FRAGMENTS. 371 Do not afflict, O Zarathustra! either Pourushaspa’, or Dughdhava ?, or thy teachers. 5. Kathrayéim Athraiam (Shayast 14-Shayast XIII, 17). The manifestation by the fire *, 6. Anaomé mananghé kya visdi kva paré ¢ ? 7. This is an Avest4-f m4&r zadan (or text to be recited while killing a serpent). ‘If one recite it while killing a serpent, one gathers thereby the same merit as if one had killed a heretic’ (Gr. Rav&yat, p. 383). The text is too corrupt to allow of any translation, but it contains allusions to Varshna, son of Hanghaurvaungh, son of G&amaspa, whose Fravashi is invoked in the Fréhars Yast, § 104, to withstand the evil Pairikas, and who, from the present formula, appears to have been a dragon-destroyer.
2383). The text is too corrupt to allow of any translation, but it contains allusions to Varshna, son of Hanghaurvaungh, son of G&amaspa, whose Fravashi is invoked in the Fréhars Yast, § 104, to withstand the evil Pairikas, and who, from the present formula, appears to have been a dragon-destroyer. Varshnahé thwam anghré Urushnéis GAmAspanahé puthrahé puthrem apaitighni amA yim davata Ashis apathaté paittm 4pem damns4vyam néid hvazat6 ndid zaniti ndi@ amau arenau vais Ateé yaza agithS 4nem sdyaéti yvaééa yavaétataééa. Ashem voha. 1 His father. 2 His mother. * The manifestation of the truth by the fire-ordeal. * A quotation in the Kim-f g&s4n 6 (West, Pahlavi Texts, I, 356, with the various readings in note 1). , Bb2 VIII. AOGEMAIDE. ‘Tue Aogemaidé,’ says Dastur Jamaspji, ‘is a treatise that inculcates a sort of serene resignation to death.’ It is a sermon on death, originally written in Pahlavi, but preserved to us in a Parsi transcription ; in which original Zend texts are developed or paraphrased. These Zend quotations amount to twenty-nine, of which twenty-four are new. A good edition of the Parsi text, with a Sanskrit translation, based upon a manuscript of a. D. 1494, has been published by Prof. Geiger (Erlangen, 1879). Dastur JamAspji possesses two Pahlavi retranscriptions of an independent Parsi manuscript, which contain useful corrections and additions, We have thought it necessary to give here a complete translation of the treatise as the Zend quotations by themselves do not present either a continuous or a complete text. Unlike the Zend in the Nirangistin, they are not the principal, but only the secondary text. 1. AogemaidéZa usmahifa visimadaééa' (‘We come, rejoice, and submit 2’). I come, I accept, I resign *; 2. I come into this world, I accept evil, I resign myself to death‘; 1 Yasna XLI, 5. According to Dastur Peshotan, these words were uttered by the first man, Gay6-Maretan, before his coming into the world, as a promise that he would never resort to suicide in order to free himself from pain (Andarze Atrepat, p. 6, note 1). Cf. § 104. ® Direct translation of the Zend text. * Parsi translation of the Zend text. ‘ Parsi gloss to the translation. VIII. AOGEMAIDES. 373 3. Shaté-manau vahist6-urvand (‘With the mind in joy and the soul in bliss’): In joy is he who realises the wish of his soul ?. 4. May the accursed Gand Mainyé® be smitten, destroyed, and broken, he who has no knowledge, who has evil knowledge, who is full of death, 5. Who destroys the body of the immortal soul! 6. May the immortal soul have its share in Paradise ! 7. And may the pleasure and comfort that will dissipate the pain of the immortal soul come to us! 8. At the fourth dawn‘, may the holy, strong Sraosha®, and Rashn RAst*, and the good Vaé’, and Ashtéd@'® the victorious, and Mihir ® of the rolling country-side, and the Fravashis of the righteous °, and the other virtuous spirits come to meet the soul of the blessed one,
38. At the fourth dawn‘, may the holy, strong Sraosha®, and Rashn RAst*, and the good Vaé’, and Ashtéd@'® the victorious, and Mihir ® of the rolling country-side, and the Fravashis of the righteous °, and the other virtuous spirits come to meet the soul of the blessed one, g. And make the immortal soul pass over the Kinvad bridge ™ easily, happily, and fearlessly ! 10. And may Vahman, the Amshaspand *, intercede for the soul of the blessed one, 1 Direct translation of the Zend text. * A gloss to the Zend text. ® For Zan& Mainy6, the same as Ahriman. * Literally at the third day-break (the day-break, Sshbam, belonging to the preceding day, the following dawn belongs to the fourth day). On the state of the soul during the first three days-and-nights, or sadis, see Yt. XXII, and above, pp. 218-220. 5 See above, p. 89, note 1; p. 196, note 3. * See Yt. XII. 7 See Yt. XV, and above, p. 52, note 3. The Good Vaé or V4i is the Good destiny, that takes the soul to Paradise. ® See Yt. XVIII. ® See Yt. X. © See Yt. XIII. 1 See above, p. 219, note 1. 13 See above, p. 220, note 1. 374 FRAGMENTS OF THE NASKS. 11, And introduce it to Auhrmazd and the Amshaspands! 12. Usehistad Vohd-Mané haga gatvé zaranyékeret6 (‘Up rises Vohd-Mané from his golden throne '’). 13. He will take the blessed one by the hand, 14. And make him rejoice as much as does the man who rejoices most when on the pinnacle of nobility and glory. 15. And the Fravashis of the righteous will bring to the soul of the blessed those blessed aliments that are made at the time of Maidyé-zarm *: 16. A/varethanim hé beretam zaremayéhé raoghnahé (‘Let them bring unto him the butter of Maidhyéi-zaremaya °!’). Aliments of waters, wine, sugar, and honey! 17. Yatha va erezaté paiti, yatha va zaranyé paiti, yatha v4 k4zid gaonanam (‘ Of silver, or gold, or any other kind *’). The Amshaspand Vahman will give to the soul of the blessed one clothes embroidered with gold and a golden throne ; 18, And the demon Ahriman will be powerless to inflict any harm or damage on the soul of the blessed one. 19. Paséa parairistim daéva drvamté duzdaunghd baodhem avatha frateresewti, yatha maéshi vehrkavaiti vehrk4d haga frateresaiti (‘The wicked evil- ? Vd. XIX, 31. * See Yt. XXII, p. 318, note 1. * Yt. XXII, 18. ‘ This refers to the following details: silver, gold, &c. are the materials of which the throne is made. a VIII. AOGEMAIDE. 375 doing Daévas tremble at his perfume after death, as doth a sheep on which a wolf is pouncing * ’). As the sheep, on which the wolf is pouncing, tremble at the odour of the wolf, so these Druges tremble at the perfume of the blessed one. 20. For whosoever has been born and whosoever shall be born must act in such a way that, when the moment comes to leave this world, he may have Paradise as his portion and Gardthm4n as his reward.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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